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33 ibid. , I-II. 94. 2. , I-II. 91. 2. , I-II. 95. 2. 37 ibid. I-II. 93. 2. , I-II. 94. 2. ,,39 Consequently, to follow one's conscience, that is to apply natural law, is a moral duty for every individual, whether he or she holds judicial office or not. If following one's conscience starts from the grasping what natural law does require, than the content of that law becomes vital for any theory of conscience. Natural law according to Aquinas contains not only general principles but also, based on them, secondary precepts.

61 Haering B. 'Conscience: The Sanctuary of creative Fidelity and Liberty. /I Introduction to Christian Ethics. - Ed. by R. Hamel. : Paulist Press, 1989. - P. 257. , p. 256-257. , p. 257. 58 59 THOMAS AQUINAS ON CONSCIENCE 35 PRUDENCE AND CONSCIENCE The consideration of the concept of prudentia helps to meet the objection that the account of conscience given by Aquinas is a simplification of what conscience really is. It is evident that the idea of conscience in the Thomistic theory cannot be taken seriously without consideration of prudence as the way that moral judgements are made.

However, this would be an incomplete picture of Aquinas's theory of moral reasoning. It is prudence which takes the central position in making moral judgements, pushing back not only synderesis but conscience itself. The relations between synderesis, prudence, and conscience are not so clear as one might wish. , I. 79. 13. O'Connor D. J. Aquinas and Natural law. London: Macmillan, 1967. 42. 41. 61 Haering B. 'Conscience: The Sanctuary of creative Fidelity and Liberty. /I Introduction to Christian Ethics.